Muslim

Hadith Commentary:
The Quraysh were also commanded to stand at Arafat.
The meaning of "al-Hums" is those who are strict and firm in religion.
These people thought that: "We, the Quraysh, are the custodians of the Haram."
"We do not go outside the boundary of the Haram."
Arafat is in the "Hil" (i.e., outside the boundary of the Haram).
This mistaken notion of the Quraysh was corrected, and standing at Arafat was made obligatory for everyone.

Hadith Commentary:
➊
The Quraysh considered themselves the people of the Sacred Precinct (Haram) and custodians of the House of Allah (Baytullah). They had established a distinction for themselves that, on the occasion of Hajj, leaving the boundaries of the Haram and going to Arafat along with the common people was considered beneath their dignity. Therefore, they would go to Muzdalifah and return to Mina from there. Eventually, this same distinction was acquired by Banu Khuza‘ah, Banu Kinanah, and other tribes who were related to the Quraysh by kinship. In the end, it reached the point that even those tribes who were allies of the Quraysh stopped going to Arafat with the common people.

➋
In this noble verse, this very idol of pride and arrogance of the Quraysh has been shattered, and they have been instructed regarding the revival of the Sunnah of Ibrahim (alayhis salam). The Noble Qur’an has shattered this pride and arrogance of the Quraysh and has instructed them regarding the revival of the Sunnah of Ibrahim (alayhis salam). The Noble Qur’an, by abolishing this self-made distinction of the Quraysh, has placed everyone on the same level.

➌
“Hums” is derived from “hamasah,” which means intensity. Since the Quraysh did not follow others in religious matters, but rather considered themselves self-sufficient in this regard, they were called “Hums.” In view of their artificial sanctity, they had established countless innovations (bid‘at). In the aforementioned hadith, one of the innovations instituted by them is mentioned.

Hadith Commentary:
The noble Ka‘bah is located approximately fifteen miles from the plain of ‘Arafat; this place is outside the boundaries of the Haram. In its surroundings are the valley of ‘Arafah, the village of ‘Arafat, Mount ‘Arafat, and the eastern road; from here, the route to Ta’if departs.

When Jibril (alayhis salam) brought Khalilullah (alayhis salam) to this plain while teaching him the rites (manasik), he said, “Hal ‘arafa?”—Have you come to know the rites of Hajj? From that time, this place has been called the plain of ‘Arafat.
(Dar Manshoor)

This place holds great historical significance in the Abrahamic tradition, and standing (wuquf) here is the very essence of Hajj. If someone misses this standing, his Hajj is not valid.

The Messenger of Allah (sallallahu alayhi wa sallam) said on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘):
“Qifū ‘alā mashā‘irikum fa-innakum ‘alā irthi abīkum Ibrāhīm.”
That is, wherever you have descended in the plain of ‘Arafat, stand there; all of you are on the inherited land of your father Ibrahim (alayhis salam).

The Messenger of Allah (sallallahu alayhi wa sallam) announced the fundamental law of Islam at this very place.
His famous sermon at ‘Arafat on the occasion of Hajjat al-Wada‘ is a lasting memorial of this.

Usamah bin Zayd (radi Allahu anhu) says:
«كُنْتُ رَدِيفَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِعَرَفَاتٍ، فَرَفَعَ يَدَيْهِ يَدْعُو، فَمَالَتْ بِهِ نَاقَتُهُ، فَسَقَطَ خِطَامُهَا فَتَنَاوَلَ الْخِطَامَ بِإِحْدَى يَدَيْهِ، وَهُوَ رَافِعٌ يَدَهُ الْأُخْرَى» (Narrated by al-Nasa’i)
In ‘Arafat, I was riding behind the Messenger of Allah (sallallahu alayhi wa sallam) on his camel. He (sallallahu alayhi wa sallam) was raising both his hands and supplicating. Suddenly, his camel bent down and the rein slipped from his hand. He (sallallahu alayhi wa sallam) lowered one hand to pick it up, while keeping the other hand raised in supplication as before.

In the plain of ‘Arafat, this very standing—meaning to stand and to spread one’s hands before Allah in supplication until evening—is the spirit of Hajj. If this is missed, Hajj is missed; and if someone participates in this, his Hajj is fulfilled.

According to the majority (jumhur), this standing at ‘Arafat should take place after combining the Zuhr and ‘Asr prayers and performing them at Namirah. Allamah Shawkani (rahimahullah) states:
“Annahu sallallahu alayhi wa sallam wa al-khulafa’ al-rashidun ba‘dahu lam yaqifu illa ba‘d al-zawal wa lam yunqal ‘an ahadin annahu waqafa qablahu.”
(Nayl)

That is, the Messenger of Allah (sallallahu alayhi wa sallam) and the Rightly Guided Caliphs after him all practiced standing at ‘Arafat only after the sun had passed its zenith (zawal); it is not reported from anyone that he stood before that.

By “standing” (wuquf) is meant entering the plain of ‘Arafat after combining and performing the Zuhr and ‘Asr prayers, and then standing there until evening, engaged in supplication. This very standing is the essence of Hajj. On this blessed occasion, no matter how many supplications are made, they are few, for today Allah Most High is boasting to His servants who have gathered from distant lands, standing in an open plain under the sky, spreading their hands before Allah Most High in supplication. May Allah Most High accept the supplications of the pilgrims and grant them an accepted Hajj (hajj mabrur), ameen.

Those pilgrims who, even after reaching the plain of ‘Arafat, continue to smoke hookah are truly unfortunate—may Allah guide them.
(Ameen)

Hadith Commentary:
(1)
The Quraysh had introduced several innovations regarding the custodianship of the House of Allah (Baytullah). They had made it well-known among the people that one should not perform the circumambulation (tawaf) of the House of Allah in clothes in which sins had been committed. Then, those to whom they gave clothes would perform the circumambulation wearing the ihram, while those to whom they did not give clothes would begin the circumambulation naked. The Messenger of Allah (sallallahu alayhi wa sallam) abolished this custom through an official proclamation.

(2)
The Quraysh were so extreme in their religion that during the days of Mina, they would not stand under shade, nor would they enter their homes through the doors. They had also established a custom that during Hajj, they would not go to the plain of Arafat, but would instead stay at Muzdalifah, saying, “We are the people of Allah; we will not go outside the boundaries of the Haram.” Allah, the Exalted, reformed this custom through His Messenger (sallallahu alayhi wa sallam) and commanded them to go to the plain of Arafat along with the other people and to return to their homes from there.

(3)
Imam al-Bukhari (rahimahullah) has established the standing (wuquf) at Arafah from this hadith. According to the majority of hadith scholars, this standing should take place in Masjid Namirah after combining the Zuhr and Asr prayers. Standing in the plain of Arafat with humility and submissiveness, remaining engaged in supplications until the evening, and raising one’s hands before Allah is the essence of Hajj. If this is omitted, the Hajj is not valid, and it cannot be compensated in any way. If a person participates in this, his Hajj is fulfilled. Hazrat Usamah bin Zayd (radi Allahu anhu) relates regarding the Messenger of Allah (sallallahu alayhi wa sallam) that in the plain of Arafat, he was riding behind the Messenger of Allah (sallallahu alayhi wa sallam) on his camel. The Prophet (sallallahu alayhi wa sallam) was raising both hands and supplicating. Suddenly, his camel bent down and the rein slipped from his hand. He lowered one hand to pick up the rein, while he continued to keep the other hand raised in supplication. (Sunan an-Nasa’i, Manasik al-Hajj, Hadith: 3014) Therefore, those pilgrims who, after reaching the plain of Arafat, waste their time in idle talk and meaningless conversation, even though they are performing the standing (wuquf), remain “foolish” nonetheless. And Allah is the One whose help is sought.

1910. Commentary: (Al-Hums — the plural of Ahmas) means brave and courageous, and in the Age of Ignorance, this was a title for the Quraysh, Kinanah, and their followers. In the sense that they were very strict in their religion, or it is possible that this title was adopted in relation to (Al-Hamsa’), which is one of the names of the Ka‘bah. (See Ta‘liq al-Shaykh Muhyiddin ‘Abd al-Hamid, also see Hadith 190
➎ Benefit. 28-22)

Quraysh considered themselves superior to the rest of the Arabs because they were the custodians of the Ka‘bah. The Ka‘bah is also called Ḥumsā’, therefore they referred to themselves as Ḥums in this context, meaning “we are the people of the Ka‘bah,” and thus, during Hajj, they would not go outside the Haram. ‘Arafat is located outside the Haram, while Muzdalifah is within the Haram, so they would remain at Muzdalifah. The rest of the pilgrims would go to ‘Arafat and, after standing there, would return. When Islam came, it commanded equality, that all are equal in Hajj.